[71] The case of Perpetua and Felicitas, and the other famous martyrs of Carthage in the beginning of the third century, proves that pouring with water must have sufficed for baptism in a Church so intensely conservative as the Church of North Africa.

Tertullian in his writings often reproves its members for the superst.i.tious extremes to which they pushed their conservative feelings, imitating every ancient Christian custom, rational or irrational. Felicitas and her friends were baptized in prison, where they were thrust into a noisome dungeon. How could they have been immersed in such a place? This case is good evidence for the practice of the second century as well.

[72] See the articles on Baptism and Baptistery in Smith and Cheetham's _Dictionary of Christian Antiquities_, vol. i.

Again, the extent of the baptismal commission is indicated in this pa.s.sage. "Make disciples of all the nations by baptism" are the words of our Lord. "Be baptized, every one of you, for the promise is to you and to your children, and to all that are afar off," is St. Peter's application of this pa.s.sage. St. Peter's language admits of various interpretations. Like much of Scripture, the speaker, when uttering these words, meant probably one thing, while the words themselves mean something much wider, more catholic and universal. When Peter spake thus he proclaimed the world-wide character of Christianity, just as when he quoted the prophet Joel's language he declared the mission of the Comforter in its most catholic aspect, embracing Gentiles as well as Jews. "I will pour out My Spirit upon all flesh." But St. Peter never thought of the full scope of his words. He meant, doubtless, that the promise of pardon, and acceptance, and citizenship in the heavenly kingdom was to those Jews that were present in Jerusalem, and to their children, and to all of the Jews of the dispersion scattered afar off amid the Gentiles. Had Peter thought otherwise, had he perceived the wider meaning of his words, he would have had no hesitation about the reception of the Gentiles, and the baptism of Cornelius would not have demanded a fresh revelation.

We often, indeed, invest the Apostles and the writers of Holy Scripture with an intellectual grasp of a supernatural kind, which prevents us recognising that growth in Divine knowledge which found place in them, as it found place in the Divine Master Himself. We silently vote them infallible on every topic, because the Spirit's presence was abundantly vouchsafed. The inspiration they enjoyed guided their language, and led them to use words which, while expressing their own sentiments, admitted a deeper meaning and embraced a wider scope than the speaker intended. It was just the same with the Apostles' words as with their conduct in other respects. The presence and inspiration of the Spirit did not make them sinless, did not destroy human infirmities. It did not destroy St. Peter's moral cowardice, or St. Paul's hot temper, or St. Barnabas's family partiality and nepotism; and neither did that presence illumine at once St. Peter's natural prejudices and intellectual backwardness, which led him long to restrain the mercies and lovingkindness of the Lord to His ancient people, though here on the day of Pentecost we find him using language which plainly included the Gentiles as well as the Jews within the covenant of grace. A farther question concerning the language of St. Peter here arises. Do not his words indicate that children were fit subjects for baptism? Do they not justify the practice of infant baptism? I honestly confess that, apart from the known practice of the Jews, St. Peter's language would not necessarily mean so much. But then when we take the known practice of the Jews into consideration; when we remember that St. Peter was speaking to a congregation composed of Jews of the dispersion, accustomed, in their own missionary work among the heathen, to baptize children as well as adults, we must admit that, in the absence of any prohibition to the contrary, the effect of the words of St. Peter upon his hearers must have been this; they would have acted when Christians as they had already done as Jews, and baptized proselytes of every age and condition on their admission to the Christian fold. (See Lightfoot, _Hor. Heb._, St. Matt. iii. 6.)

V. Such was St. Peter's sermon on the day of Pentecost. The results of it in the unity of doctrine and discipline and the community of goods will come before us in subsequent chapters. One thought stands out prominent as we survey this second chapter. Here in very deed we find an ample fulfilment of our Lord's promise to St. Peter which has been so completely misused and misunderstood, "I will give unto thee the keys of the kingdom of heaven;" a pa.s.sage which has been made one of the scriptural foundations of the monstrous claims of the See of Rome to an absolute supremacy alike over the Christian Church and over the individual conscience. In this respect, however, Scripture is its own best interpreter. Just reflect how it is in this matter. Christ first of all defines, in the celebrated series of parables related in the thirteenth of St. Matthew, what the kingdom of heaven is. It is the kingdom He had come to reveal, the society He was establishing, the Church and dispensation of which He is the Head and Chief. To St.

Peter he gave the keys, or power of opening the doors, of this kingdom; and this office St. Peter duly executed. He opened the door of the kingdom of heaven to the Jews on the day of Pentecost, and to the Gentiles by the conversion and baptism of Cornelius. St. Peter himself recognised on one occasion the special Providence which watched over him in this matter. He points out, in his speech to the brethren gathered at the first council held at Jerusalem, that "a good while ago G.o.d made choice among you, that by my mouth the Gentiles should hear the word of the gospel;" a pa.s.sage which seems a reminiscence of the earlier promise of Christ, which Peter must have so well remembered, and a humble recognition of the glorious fulfilment which that promise had received at the Divine hand.[73] The promise was a purely personal one peculiar to St. Peter, as purely personal as the revelation made to him on the housetop at Joppa, and as such received a complete fulfilment in the Church's infant days.

But Rome's vaulting ambition would not be content with the fulfilment which satisfied St. Peter himself, and on this text has been built up a series of claims which, culminating in the celebrated traffic in indulgences, precipitated the great revolution involved in the German Reformation.

[73] See Dr. John Lightfoot's _Horae Hebraicae_, St. Matt. xvi. 19.

CHAPTER VIII.

_THE FIRST MIRACLE._

"Now Peter and John were going up into the temple at the hour of prayer, being the ninth hour. And a certain man that was lame from his mother's womb was carried, whom they laid daily at the door of the temple which is called Beautiful, to ask alms of them that entered into the temple; who seeing Peter and John about to go into the temple, asked to receive an alms. And Peter, fastening his eyes upon him, with John, said, Look on us. And he gave heed unto them, expecting to receive something from them.

But Peter said, Silver and gold have I none; but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk."--ACTS iii. 1-6.

The Acts of the Apostles considered as the first history of the Church may be viewed as typical of all ecclesiastical history. It is in this respect a microcosm wherein, on a small scale, we see represented the triumphs and the mistakes, the strength and the weakness, of G.o.d's elect people throughout the ages. Thus in the incident before us, embracing the whole of the third chapter and the greater portion of the fourth, we have set forth a victory of the Apostles, their subsequent persecution, together with the blessing and strength vouchsafed in and through that persecution. The time of these events cannot be fixed with any great exactness. They occurred probably within a few weeks or months of the day of Pentecost. That is the nearest we can approach to a precise date. There seems indeed to have been a pause after the excitement and success of Pentecost, and for this we think that we can see a good reason. The Apostles must have had plenty to do with the vast mult.i.tude gathered upon the day of Pentecost, striving to lead them into a fuller knowledge of the faith.

We are apt to imagine at first sight that supernatural enlightenment was vouchsafed to these earliest converts, superseding any necessity for careful and patient instruction, so that upon their baptism the whole work was completed. But when we reflect upon other cases in the New Testament, we can easily see that the three thousand souls converted by St. Peter's speech must have needed and received a great deal of teaching. The Church of Corinth was one of St. Paul's own founding, and upon it he lavished careful attention for a year and a half; yet we see from his Epistles to the Corinthians how much guidance was needed by them even in elementary questions of morals, how rapidly the Church fell into grossest licence when deprived of his personal ministrations. Theophilus again, to whom the Acts were addressed by St. Luke, is reminded, in the preface of the Gospel, of the catechetical instruction in Christian truth which he had received.[74] a.s.suredly, then, the small band of the twelve Apostles and their few male a.s.sistants must have had their hands full enough for many weeks after Pentecost, endeavouring to give their converts such an insight into the great principles of the faith as would enable them to carry back to their various distant homes a competent knowledge of the laws and doctrines of the new dispensation. A few moments' reflection will show that the newly-baptized had much to learn about Christ,--the facts of His life, His doctrines, sacraments, the const.i.tution of His Church, and the position allotted to the Apostles,--before they could be considered sufficiently rooted and grounded in the faith. And if this was so with converts from Judaism, then how much more must such careful instruction after baptism have been found needful in the case of the Gentiles when the time came for their admission? Much preparatory work had been done for the Jews by their Old Testament training. They had not much to learn from the Apostles in practical morality; they had a right conception of G.o.d, His character, and His service. But as for the Pagans, their whole intellectual and spiritual life, all their notions and conceptions about G.o.d, and life, and morals, were all hopelessly wrong. The Apostles and the earliest teachers had then, and missionaries amongst the heathen have still, to make a clearance of the whole pagan ground, laying a new foundation, and erecting thereon a new structure, intellectual, moral, and spiritual. St. Paul recognised the vast importance of such diligent pastoral work and catechetical training after baptism when writing his pastoral Epistles, because bitter experience had taught him their value. At Corinth for more than two years, and at Ephesus for three years, he had laboured diligently in building up his converts. And notwithstanding all his exertions, how quickly the Corinthians fell away into pagan habits of unbridled licence as soon as he left them! The Acts of the Apostles by this pause in evangelistic work which we here trace, strikes a note of warning concerning the future missionary work of the Church, speaking clearly about the necessity of diligent pastoral care, and prophesying of the certain relapses into wild excesses which may be expected to occur among those who have only been just rescued from the mire of paganism. This is one explanation of the pause in apostolic work we here seem to perceive.

[74] The apostolic manual called the _Teaching of the Twelve Apostles_, to which we have already referred, proves that the Church of the Apostles' day required catechisms and introductory formularies just as much as we do.

Again, the a.n.a.logy of the faith, the laws of human nature, suggest the need of a period of restful calm after the Pentecostal excitement, and previous to any new and successful advance. So it has been in G.o.d's dealing in the past. The excitement connected with the first attempts made by Moses to rescue his people was followed by the forty years'

exile in Midian, which again led to their triumphant rescue from bondage. Elijah's victory over Jezebel and her idol priests was followed by the retreat of forty days to h.o.r.eb. The excitement of our Lord's baptism was succeeded by the forty days' fast in the wilderness. The human mind cannot be ever on the strain. Excitement must be followed by repose, or else the course of action adopted will be hurried, imperfect, transient in its results. The works of G.o.d in nature are never such. As a modern poet has n.o.bly sung:--

"One lesson, Nature, let me learn of thee; One lesson which in every wind is blown; One lesson of two duties kept at one, Though the loud world proclaim their enmity;-- Of toil unsever'd from tranquillity; Of labour, that in lasting fruit outgrows Far noisier schemes, accomplished in repose, Too great for haste, too high for rivalry."[75]

[75] Sonnet by Matthew Arnold on Rural Work.

There is great calm and dignity in nature; and there was great calm and dignity in grace when G.o.d was laying the foundations of His kingdom by the hands of His Apostles. There never was an age which more needed this lesson of nature and grace alike than this nineteenth century.[76] The religion of the age has been infected by the Spirit of the world, and men think that the fortresses of sin and ignorance will fall, provided there be used a sufficient quant.i.ty of noise, of puffing, and of excitement. I do not wish to find the slightest fault with energetic action. The Church of Christ has been in the past perhaps a little too dignified in its methods and operations. It has hesitated, where St. Paul never would have hesitated, to adapt itself to changed circ.u.mstances, and has ofttimes refused, like a timorous lawyer, to venture on some new and untried sphere because there was no precedent. The Reformers and their first followers were an ill.u.s.tration of this. The utter lack of missionary spirit and effort among the Reformers is one of the darkest blots upon their history.

How sadly they contrast with the Jesuit Society, which started into existence at the same period of the world's history. No one is more keenly alive to the faults and shortcomings of that world-renowned Society than I am, yet I heartily admire the energy and devotion with which, from its earliest days, the Society of Jesus flung itself into missionary work, endeavouring to repair the losses which the Papacy sustained in Europe by fresh conquests in India, China, and America.

The Reformers were so busy in bitter controversies among themselves, and so intent upon endeavouring to fathom G.o.d's decrees and purposes, that they forgot the primary duty of the Church to spread the light and truth which it has received; they were deficient in Christian energy, and thus brought upon themselves the blight and curse of spiritual barrenness. Controversy evermore brings with it the desolation of spiritual leanness. Men cease to really believe in a religion which they only know upon paper, and only think of as a thing to be discussed. Living contact with human souls and human wants saves religion, because it translates it from a mere dead dogma into a living fact. A man who has come to doubt doctrinal statements which he has never verified, will be brought back to faith by the irresistible evidence of sinful lives changed and broken hearts comforted.

[76] This line of thought has been already touched upon in Lect.

IV., pp. 61-3.

The Church of England has again and again manifested this spirit. In Ireland she refused to give the nation the Liturgy and the Bible in the Irish tongue. In Wales she hesitated in condescending to vulgar wants, and long refused to bestow a native episcopate upon the Celts of England, because the evil tradition of centuries, down from the age of the Norman conquest, had ordained that no Welshman should be a bishop. But still, while I am opposed to the Church binding itself in fetters of that kind, I am equally of opinion that there is a middle course between dignified idleness and extravagant carnal sensationalism. I have heard efforts advocated for home missionary work which, I am sure, would never have met with the approbation of the first missionaries of the Cross. The Church must be energetic, but the Church need not adopt the methods of quack medicine-sellers, or of the strolling circus. Such methods were not unknown in the primitive ages of the Church.

The preachers of the stoic philosophy strove in the second century to counteract the efforts of the Christian Church by reforming paganism, and by preaching it vigorously. They adopted every means to attract the public attention and interest--eccentricity, vulgarity, coa.r.s.eness; and yet they failed, and were defeated by a society which trusted, not in human devices and carnal forces, but in the supernatural power of G.o.d the Holy Ghost.[77] The Montanists again, towards the close of the second century, fell into the same error. The Montanists are in many respects one of the most interesting of the early Christian sects. They tried to retain the customs and the spirit of apostolic Christianity, but they mistook the true methods of action. They confounded physical excitement with spiritual fervour, and strove by weird dances and strange cries, borrowed from the pagans of the Phrygian mountains, to bind to themselves the sweet influences of the Heavenly Comforter. The Church of that period diligently avoided the error of pagan stoics and of Christian schismatics. As it was in the second century, so was it just after Pentecost. The Church followed close upon its Master's footsteps, of whom it was said, "He shall not strive nor cry, neither shall any man hear His voice in the streets," and developed in quietness and retirement the spiritual life of the thousands who had crowded into the door of faith which Peter had opened.

[77] This episode in the history of paganism in the second century is very little known. It has been well depicted in an interesting little book, _The Age of the Antonines_, by the Rev. W. W. Capes, M.A., which only costs a couple of shillings. Chap. VIII. should specially be consulted.

Again there is a lesson in this period of pause and seclusion, not merely for the Church in its corporate capacity, but for individual souls. The spirit of interior sanct.i.ty is nourished most chiefly during such times of retirement and obscurity. Obscurity has indeed many advantages when viewed from the standpoint of the spiritual life.

Publicity and high station and multiplicity of affairs bring with them many disadvantages. They deprive us of that peace and calm which enable a man to contrast the things of time with those of eternity, and to value them in their true light. Over-activity, fussiness, even in the most spiritual matters, is a dire enemy of true heart belief, and therefore of true strength of spirit. The Master Himself felt it so. There were many coming and going, and they had no leisure so much as to eat. Then it was He said, "Come ye into the desert, that ye may rest awhile." The excitement and strain of Pentecost, and all the subsequent efforts which Pentecost entailed, must have told seriously upon the Apostles, and so they imitated the Master, that they might renew their exhausted vigour at its primal fountain. How many a man, busy in missions, or preaching, or the thousand other forms which evangelistic and religious work now takes, would be infinitely better if this apostolic lesson were duly learned. How many a terrible scandal has arisen simply from a disregard and contempt for it. If men will think they can labour, as this pa.s.sage shows the Apostles could not, without thought and reflection, and interior communion with G.o.d; if they will spend all their strength in external effort and never make time and secure seasons for spiritual replenishment, they may create much noise for a time, but their toil will be fruitless, and if they are saved themselves it will only be as by fire.

The period of retirement and obscurity came however to an end at last.

The Apostles never intended to form an order purely contemplative.

Such an idea, in fact, never could have entered into the mind of one of those early Christians. They remembered that their Master had expressly said, "Ye are the salt of the earth," and salt is useless if kept stored up in a vessel by itself, and never applied to any object where its curative properties might have free scope. When the spirit of Eastern gnosticism, springing from the dualism of Persia, invaded the Church, and gained a permanent hold within it, then men began to despise their bodies and life, and all that life entails. Like Eastern fanatics, they desired to abstract themselves as much as possible from the things and duties of the present, and they invented, or rather adopted from the farther East, purely contemplative orders, which spent useless lives, striving, like their prototypes of India, to rise superior to the positions which G.o.d had a.s.signed them. Such were not the Apostles. They used rest, contemplation, they did not abuse them; and when their tone and power was restored, they issued forth again upon the field of religious activity, and joined in the public worship of the crowd. "Peter and John went up together into the temple at the hour of prayer, being the ninth hour."

The action of Peter and John in thus frequenting the temple worship gives us a glimpse into the state of feeling and thought which prevailed then and for a great many years after in the Church of Jerusalem. The Church of that city naturally clung longest of all to the old Jewish connection. Eusebius, in his _Ecclesiastical History_ (iv. 5), tells us that the first fifteen bishops of Jerusalem were Hebrews, and that all the members of the Church were Hebrews too. It was only, in fact, upon the final destruction of Jerusalem, which happened under Hadrian, after the rebellion of Barcochba, A.D. 135, that the Church of Jerusalem shook itself completely free from the trammels of Judaism.[78]

[78] See the article on Barcochba in the _Dict. Christ. Biog._, vol. i.

But in those earliest days of the Church the Apostles naturally could not recognise the course of the Divine development. They cherished the notion that Judaism and Christianity would be found compatible the one with the other. They had not yet recognised what St. Stephen first of all, and then St. Paul, and most chiefly the author of the Hebrews, came to recognise, that Judaism and Christianity as full-blown systems were absolutely antagonistic; that the Jewish dispensation was obsolete, antiquated, and must utterly and for ever fade before a n.o.bler dispensation that was once for all to take its place. It is hard for us to realize the feelings of the Apostles at this great transition epoch, and yet it is well for us to do so, because their conduct is full of lessons specially suited for seasons of transition.

The Apostles never seem to me more clearly under the direction of the Divine Spirit than in their whole course of action at this time. They proceeded in faith, but not in haste. They held firmly to the truths they had gained, and they waited patiently upon G.o.d, till the course of His providence showed them how to co-ordinate the old system with the new truths,--until He had taught them what parts of the ancient covenant should be dropped and what retained. Their conduct has instruction very suitable for the present age, when G.o.d is giving His Church fresh light on many a question through the investigations of science. Well, indeed, will it be for Christian people to have their hearts grounded, as the Apostles' were, in a spirit of Divine love, knowing personally in whom they have believed; and then, strong in that inner revelation of G.o.d to the spirit, which surpa.s.ses in might and power all other evidences, they may patiently wait the evolution of His purposes. The prophetic declaration is true for every age, "He that believeth will not make haste."

The circ.u.mstances of the first apostolic miracle were simple enough.

Peter and John were going up into the temple at the hour of the evening sacrifice. They were entering the temple by the gate well known to all dwellers at Jerusalem as the Beautiful Gate, and there they met the cripple whom they healed in the name and by the power of Jesus of Nazareth. The spot where this miracle was performed was familiar to the Jews of that day, though its precise locality is still a matter of controversy. Some hold that this Beautiful Gate was one described by Josephus in his _Wars of the Jews_ (v. 5, 3) as surpa.s.singly splendid, being composed of Corinthian bra.s.s, and called the Gate of Nicanor. Others think that it was the gate Shushan, which stood in the neighbourhood of Solomon's Porch; while others identify it with the gate Chulda, which led into the Court of the Gentiles. It was most probably the first of these which was situated on the eastern side of the outermost court of the temple, looking towards the valley of Kedron.[79] Here was gathered a crowd of beggars, such as then frequented the temples of the pagans as well as of the Jews, and such as still throng the approaches of Eastern and many Western churches.

Out of this crowd one man addressed Peter and John, asking an alms.

This man was well known to the regular worshippers in the temple. He was a cripple, and one long accustomed to haunt the same spot, for he was above forty years old. Peter replied to his prayer in the well-known words, "Silver and gold have I none: but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk;" and then he performed one of the few miracles ascribed to the direct action of St. Peter. Here it may be asked, Why was this miracle of healing the cripple at the temple gate the only one recorded of those earliest signs and wonders wrought by apostolic hands? The answer seems to be threefold: this miracle was typical of the Church's future work; it was the occasion of St. Peter's testimony before the Sanhedrin; and it led up to the first persecution which the Jewish authorities raised against the Church.

[79] See Lightfoot's _Horae Hebraicae_, Acts iii. 2. De Vogue in his great work on the Temple of Jerusalem, fully gives the traditions which attached themselves to this gate. In the fourth century it was celebrated by the Christian poet Prudentius, and in the fifth or sixth a gate called the Golden Gate was erected on its site.

This gate still remains, and De Vogue in his plates vii. to xii.

gives a series of views of it.

Viewing the Acts of the Apostles as a type of what all Church history was to be, and a Divine exposition of the principles which should guide the Church in times of suffering as well as in times of action, we can see good and solid reasons for the insertion of this particular narrative. First, then, this miracle was typical of the Church's work, for it was a beggar that was healed, and this beggar lay helpless and hopeless at the very doors of the temple. The beggar typified humanity at large. He was laid, indeed, in a splendid position,--before him was extended the magnificent panorama of hills which stood round about Jerusalem; above him rose the splendours of the building upon which the Herods had lavished the riches and wonders of their gorgeous conceptions,--but he was nothing the better for all this material grandeur till touched by the power which lay in the name of Jesus of Nazareth. And the beggar of the Beautiful Gate was in all these respects the fittest object for St. Peter's earliest public miracle, because he was exactly typical of mankind's state. Humanity, Jew and Gentile alike, lay at the very gate of G.o.d's temple of the universe.

Men could discourse learnedly, too, concerning that sanctuary, and they could admire its beauteous proportions. Poets, philosophers, and wise men had treated of the temple of the universe in works which can never be surpa.s.sed, but all the while they lay outside its sacred precincts. They had no power to stand up and enter in, leaping, and walking, and praising G.o.d. It is very important, in this age of material civilization and of intellectual advance, that the Church should insist vigorously upon the great truth taught by this miracle.

The age of the Incarnation must have seemed to the men of that time the very acme of civilization and of knowledge; and yet the testimony of all history and of all literature is that just then mankind was in the most deplorable state of moral and spiritual degradation. The witness of St. Paul in the first chapter of the Epistle to the Romans is amply borne out by the testimony, conscious and unconscious, of pagan antiquity. A writer of the last century, now to a great extent forgotten, Dr. Leland by name, investigated this point in the fullest manner in his great work on the necessity of a Divine revelation, demonstrating that mankind, even when highly civilized, educated, cultured, lies like a beggar at the door of the temple, till touched by the hand and power of the Incarnate G.o.d.

This miracle of healing the beggar was typical of the Church's work again, because it was a beggar who thus received a blessing when the Church roused itself to the discharge of its great mission. The first man healed and benefited by St. Peter was a poor man, and the Church's work has ever led her to deal with the poor, and to interest herself most keenly in their well-being. This first miracle is typical of Christian work, because Christianity is essentially the religion of the ma.s.ses. At times, indeed, Christian teachers may have seemed to rank themselves on the side of power and riches alone; but then men should take good care to distinguish between the inconsistent conduct of Christian teachers and the essential principles of Christianity.

The founder of Christianity was a carpenter, and its earliest benediction p.r.o.nounced the blessedness of those that are poor in spirit, and ever since the greatest triumphs of Christianity have been gained amongst the poor. Christian hagiology, Christian legend, and Christian history alike, have combined to attest this truth. The Church calendar is decorated with lists of saints, some of them of very doubtful character, while others of them have stories connected with their careers full of meaning and rich with lessons for this generation. Thus, for instance, October 25th is the feast of a martyr, St. Crispin, from whom the great trade of shoemakers is designated.

"The sons of St. Crispin" is a t.i.tle going back to the earliest ages of the Church's love. St. Crispin was a Roman senator, brought up and nourished amid all that luxury with which pagan Rome surrounded the children of the highest cla.s.ses. Crispin became acquainted with the faith of the followers of the Carpenter of Nazareth amid the dire persecutions which marked the final struggle between Christianity and paganism under the Emperor Diocletian during the earliest years of the fourth century. He was baptized, and feeling that a life of gilded idleness was inconsistent with his Master's example, he resigned his place, position, and property, retired into Gaul, and there devoted himself to the trade of shoemaking, as being one which could be exercised in great quietness. Manual toil was at that time considered an occupation fitted only for slaves, for we ought never to forget that the dignity of labour is no human invention, nor is it part of the religions of nature. Nay, rather, the dignity of idleness was the doctrine of Greek and Roman paganism. St. Crispin recognized the great law of labour taught by Christ and taught by His Apostles, and became the most successful of shoemakers, preaching at the same time the gospel with such success that the persecutors selected him as one of their earliest victims in that district of Gaul where he resided.[80]

It has been just the same in every age. The true power of the Church has been ever displayed in preaching the gospel to the children of toil. An interesting example of this may be gathered from an age which we are apt to think specially dark. In mediaeval times the secular or parochial clergy became very lax and careless throughout these islands. The mendicant friars, the followers of St. Francis, came and settled everywhere in the slums of the great towns, devoting themselves to the work of preaching to the poor. And they speedily attained a marvellous power over men. The Franciscans in the thirteenth century were exactly like the early Methodists in the last century. Both societies placed their chapels among the abodes of want; there they laboured, and there they triumphed, because they worked in the spirit and power indicated by this first recorded miracle of the beggar healed at the temple gate.[81] It will be a bad day for religion and for society when the Church ceases to be the Church and champion of the weak, the down-trodden, the dest.i.tute. Here, however, lies a danger. Its work in this direction must be done in no one-sided spirit. Christianity must never adopt the language or the tone of the mere agitator. I fear that some who now pose as specially the champions of the poor are missing that spirit of mental balance and fairness which will alone enable them to be Christian champions, because seeking to do justice unto all men. It is easy enough to flatter any cla.s.s, rich or poor; and it is specially tempting to do so when the cla.s.s so flattered chances to hold the reins of political power. It is very hard to render to all their due, shrinking not from telling the truth, even when unpleasant, and reproving the faults of those whose side we favour. A Christianity which triumphs through appeals to popular prejudices, and seeks a mere temporary advantage by riding on the crest of popular ignorance, is not the religion taught by Christ and His Apostles.

[80] The story of St. Crispin is told at length by the Bollandists in the _Acta Sanctorum_ for October, vol. xi., pp. 495 to 540. St.

Chrysostom in one of his orations paints a vigorous picture of two imaginary cities, one where all the people were rich, with an abundance of slaves, and therefore dependent on others for all the necessaries and conveniences of life; the other city inhabited by none but poor freemen, where everyone laboured at manual toil and provided for his wants by his own exertions. He then asks which is the happier; unhesitatingly giving the palm to the city of poverty, labour, and freedom.

[81] The a.n.a.logy I have drawn between the early Methodists and the Franciscans will be amply borne out if one will take the trouble, in any of our large towns, to notice where the Franciscans have left traces of their existence. The name Francis Street and the ruins of Franciscan foundations will almost always be found just outside the original walls, among the slums of the people. This point is noticed by Mr. Brewer in his interesting introduction to the _Monumenta Franciscana_, in the Rolls Series. He says, on p.

xvii, "In London, York, Warwick, Oxford, Bristol, Lynn, and elsewhere, the Franciscan convents stood in the suburbs and ab.u.t.ted on the city walls. They made choice of the low, swampy, and undrained spots in the large towns, amongst the poorest and most neglected quarters." The Franciscans proved that splendid material structures are not necessary for great spiritual triumphs. An investigation of the topography of our older towns would show exactly the same great truth about early Methodist chapels. They were almost always placed in poor localities, as the name of Preaching Lane, often still connected with them, shows.

See my _Ireland and the Anglo-Norman Church_, pp. 331-34, for more on this point.

But yet, again, the conversion of this beggar was effected through his healing; and here we see a type of the Church's future work. The Church, then, as represented by the Apostles, did not despise the body, or regard efforts after bodily blessing beneath its dignity.

Spiritual work went hand in hand with healing power. This has been a lesson which Christian people, at home and abroad, have been slow enough to learn. The whole principle, for instance, of medical missions is covered by this action on the part of the Apostles. For a long time the Church thought it was its solitary duty to preach the gospel by word of mouth, and it has only been in comparatively modern days that men have learned that one of the most powerful means of preaching the gospel was the exercise of the healing art; for surely if the gift of healing, conveyed from G.o.d by supernatural means, could be an effective help towards evangelistic work, the same gift of healing, conveyed from precisely the same source by natural channels indeed, but channels none the less truly Divine, can still be effective to the same great end. The Church should count no human interest beyond its sway, and should take the keenest interest and claim a living share in every portion of life's work. At home or abroad the bodies of men are her care as well as their souls, because bodies as well as souls have been redeemed by Jesus Christ, and both alike await their perfection and glorification through Jesus Christ.

Schools, hospitals, sanitary and medical science, the dwellings and amus.e.m.e.nts of the people, trade, commerce, all should be the care of the Church, and should be based on Christ's law, and carried out on Christian principles. The Incarnation of Christ has given a deeper meaning than he ever dreamt of to the pagan poet's words,--

"h.o.m.o sum; humani nihil a me alienum puto."

We think, furthermore, that this miracle has been divinely recorded because it was the occasion of St. Peter's testimony both to the people and to their rulers. Let us strive to realize the circ.u.mstances and the locality. Peter and John, going up to the temple, met this impotent beggar at the entrance to the Court of the Women, into which the Beautiful Gate led. Our modern notions about churches confuse all true conceptions concerning the temple. The vast majority of people, when they think of the temple, form to themselves an idea of a vast cathedral, when they ought instead to think of a large college, with square succeeding square and court following court. As Peter and John ascended the temple hill they came first to the Court of the Gentiles, which served as a market, and in which a crowd of mendicants were a.s.sembled to solicit alms. Out of this Court of the Gentiles the Beautiful Gate led into the Court of the Women, which was reserved for the ordinary religious offices of the Jewish people.[82] One of the beggars addressed the Apostles, soliciting a gift; whereupon the Apostles worked the miracle of healing. Upon this a crowd collected, attracted by the excited conduct of the man who had received such an unexpected blessing. They ran together after the manner of all crowds which a.s.semble so easily and so rapidly in a city, and then, hurrying into the cloister, called Solomon's Porch, which was a remnant of the ancient temple, heard the address of St. Peter. It must have been a spot filled with cherished memories for the Apostle. Every Jew naturally venerated this cloister, because it was Solomon's; just as men in the grandest modern cathedral still love to point out the smallest relic of the original structure out of which the modern building grew. At San Clemente, in Rome, the priests delight to show the primitive structure where they say St. Clement ministered about the year A.D. 100.[83] At York the vergers will indicate far down in the crypt the fragments of the earliest Saxon church, which once stood where that splendid cathedral now rears its lofty arches. So, too, the Jews naturally cherished this link of continuity between the ancient and the modern temples. But for St. Peter this Solomon's Porch must have had special memories over and above the patriotic ideas that were linked with it. He could not forget that the very last feast of the Dedication which the Master had seen on earth, He walked in this porch, and there in His conversation with the Jews claimed an equality with the Father which led them to make an attempt on His life.

[82] See Lightfoot on the Court of the Women in his _Chorography of the Holy Land_, chap. xix. in his _Works_, vol. ii., p. 29. The best modern description will be found in Count de Vogue's _Le Temple de Jerusalem_, pp. 53-6 (Paris, 1864), with which may be compared a paper on the site of the Temple by Colonel Warren in the _Transactions_ of the Society of Biblical Archaeology, vol.

vii., pp. 308-30.